Franciszkowe braterstwo
Review of: Wiesław Block, Wszystkim chrześcijanom. Duchowość Franciszka z Asyżu w świetle jego pism. Tom czwarty. Ja, brat, Serafin, Kraków 2019.
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Review of: Wiesław Block, Wszystkim chrześcijanom. Duchowość Franciszka z Asyżu w świetle jego pism. Tom czwarty. Ja, brat, Serafin, Kraków 2019.
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The article analyses the problem of authenticity of one of the treaties between Grand Duke Jogaila of Lithuania and Duke Skirgaila of Trakai and the Teutonic Order concluded on 31 October 1382 and ceding the land of Samogitia (Lithuanian: Žemaitija) to the Teutonic Order. The treaty’s authenticity has been questioned in Belarusian research in recent years, as the Teutonic Order has been accused of forgery. In the article, it is shown that the surviving text is known from several copies, dating back to the last decade of the fourteenth century, and it fits the diplomatics of the Teutonic Order’s treaties of that time as well as the notion of power and the ruler’s rights of both sides. Therefore, there is no sufficient reason to consider the analysed document a forgery.
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The study of the musical script in the Cistercian books in Silesia, undertaken with regard to the establishments made by researchers in the field of palaeography and book illumination, made it possible to identify other volumes of Lubiąż origin, greatly enlarging the number of known sources produced in this scriptorium. The article presents an up-to-date list of musical sources (20 pieces of music) produced in Lubiąż from the abbey’s foundation in the third quarter of the twelfth century to the mid-fourteenth century.
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The present text attempts to reconstruct the sphragistic systems of the Cistercian abbeys from the Diocese of Cracow to the beginning of the early modern era. The source material (seals and the documents in which they are mentioned) has made it possible to distinguish several stages in the formation of these systems. The author indicates the seals that make up a given system, and, as far as possible, determines their hierarchy and legal competencies, and describes the circumstances in which they were used. The research results are also confronted with monastic legislation on seals.
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The article draws attention to a mistake made by a copyist of the so-called Zamoyski Codex (MS BN BOZ 28) when recording in the Traska Annals the day’s date of the decisive battle fought by Leszek the Black against the rebels in 1285. The feast day of St Stephen the Pope and Martyr was most likely a part of some obituary record and was mistakenly associated with the battle.
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The article presents an edition and analysis of an unknown source document from the time of Mieszko the Tanglefoot from 1207–1211. The source was found in a codex of Dominican provenance from the fifteenth century, with the reference number Lat. I F 212, kept in the National Library of Russia in St Petersburg. The document (or a note) contains the text of a confirmation by Duke Mieszko the Tanglefoot that the church of St Adalbert (Wojciech) in Wrocław belongs to the Canons regular monastery of the Blessed Virgin Mary on Sand in Wrocław. The ducal confirmation mentions a war between the sons of Władysław the Exile returning to Silesia (in 1163) and their uncles ruling in Poland: Boleslaw the Curly and Mieszko the Old. Boleslaw the Tall and Mieszko the Tanglefoot defeated their uncles at the Battle of Modlikowice. This information contradicts the opinion, well-established in historiography, of a peaceful return of the Władysław’s sons to their homeland.
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The article is a new attempt to reconstruct and interpret the poetic inscription around the rim of the counterseal of Duke Leszek the Black from the period of his reign in the Duchy of Cracow (1279–1288). The seal epigram has been analysed against a broad comparative background, with the use of numerous Polish and West European mediaeval seals.
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The article presents a previously unpublished list of participants in the 1412 royal summit organised by Sigismund of Luxembourg in Buda, found in the manuscript kept in the Universitätsbibliothek Leipzig, Ms 1309. Attention is paid to the manuscript’s content, the place and time of its origin and its provenance. The richest source for reconstructing the summit’s participants, the list contains almost twice as many personal names as the other list known to date, is preserved on a folio held in the Magyar Nemzeti Levéltár, DL 39277. The final part of the article is an edition of the list, with an attempt at identifying persons listed therein.
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The paper deals with the problem of the time and circumstance of St. Jacek Odrowąż’s arrival in Cracow. Thanks to the medieval manuscript discovered in the Russian National Library in St. Petersburg, the speculations about the time of Jacek’s appearance in Cracow can fi nally be brought to an end. Without any doubt he was sent to Poland not by St. Dominic, but by the second general of the Order, Blessed Jordan of Saxony, and came to Cracow in the second half of 1222.
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The paper discusses a damaged seal matrix found near the Horstmar Castle, the residence of the bishops of Münster in Westphalia. The matrix belonged to one of the archbishops of Gniezno, most probably Borzysław (1314-1317), who stayed in Avignon for a long time, and was his seal as archbishop-elect. The paper also presents (with reproductions) the so far unknown seals of archbishops.
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This article revolves around patrimonies for the Templars on the borders of Lubusz, Wielkopolska and Pomerania regions. The author presents the course of these patrimonies in a context of the political actions on the part of Piast dukes in Silesia and Wielkopolska. The article consists of three parts: the first of them presents the invitation of the Templars to Poland, with the (nearly concurrent) contribution made in the third decade of the 13th century by Henry I Bearded and Władysław Odonic. Part two is dedicated to the controversial patrimony of Chwarszczany on the Myśla, the biggest Templars’ commandery on the central Oder and the lower Warta and Wielka Wieś – a dominion located on the Lubusz and Wielkopolska border. In the last part, attention has been drawn to the subsequent patrimonies for the Templars in the area in question from 1234-1261.
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The article sums up the reflections on the relics of medieval plaster and layers of paint on the walls, columns and pillars of the Norbertine nuns convent in Strzelno completed around the 2nd-3rd quarter of the 13th century. The relics of the polychromies observed by numerous enthusiasts of the Romanesque Strzelno and discovered during archaeological excavations were topped with the results of conservation-restoration works which uncovered the first figural polychromies in the chancel’s apse. Following verification of the dating of the colours of the church’s interior, an indication was made that in the 13th century, the colour red prevailed; in the 15th-16th centuries, the figural scenes of the apse sported many colours while the remaining part of the sacrum was brightened up with three-colour, geometric patterns. To complete the range of colours, floor tiles were added. Examples have been provided of specialist painting analyses. The entire arrangement has been compared with selected colourful medieval structures. References have been made to the symbolism of the colours used in the Middle Ages and the
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The gord of Szarlej is located on a small peninsula on the south-western coast of Lake Szarlej at the mouth of the river Noteć. Gopło - a ribbon lake – reached that far in the late Middle Ages. The gord of Szarlej was established in the last decade of the first half of the 14th century on the initiative of Kazimierz Ziemomysłowic, a Kuyavian prince and the lord of Gniewkowo, or alternatively by his son and successor, Władysław the White. The gord in Szarlej was built following destruction of the previous ducal residence in Gniewkowo during an invasion of the Teutonic Knights in 1332. The stronghold was a favourite residence of Władysław the White, prince of Gniewkowo until 1363 when he placed a lien against it to Kazimierz the Great, king of Poland. Most probably, after 1382 another ruler of Kuyavia, prince Vladislav II of Opole, handed over the stronghold in Szarlej to the affluent Kuyavian Ostoja family. The first nobility owner of the Szarlej estate (encompassing the stronghold, the villages, Łojewo, Witowy and Karczyn), confirmed in the sources, was Mikołaj of Ściborze (†1457). He was a member of the political elite of late-medieval Kuyavia.
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The article considers the economic and political use of small lead seals (tag seals) to validate different kinds of social relations in early medieval Poland and Rus’. Originated in Antiquity, the practice of sealing peaked in Byzantium from where it spread to Early Rus’. This is reflected, for example, in the use in late 11th-late 14th centuries of small lead seals referred to as the “Drohiczyn type”. In this paper I put forward an opinion that not all the early medieval small lead seals should be attributed to “coinless economy”. A study of the corpus of small lead seals from Drohiczyn and Czermno, and finds from Mazovia, has identified a group with iconography identical to the Polish Hohlpfennig, suggesting they were commercial-customs small lead seals used by the Piast dynasty, contemporary with the bracteates introduced in the first half/mid-13th-early 14th centuries. The extraordinary number of small lead seals found in Drohiczyn possibly reflects the outstanding position of the town in the Eastern and Central European relationships as well as a short-term relocation of trade routes leading north, caused by the military conflicts of the 1240-1280s in the upper course of the Western Bug. The practice of sealing could have been introduced by Conrad of Mazovia to Poland from Early Rus’. Subsequently, the small Polish lead seals might have contributed to the emergence of lead cloth seals in Western Europe as part of a cultural transfer.
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The paper discusses three theological questions mentioned in the Latin protocol from the trial of the Beguines of Świdnica in 1332. The trial was led by the Polish inquisitor John of Schwenkenfeld. These questions are closely related to the teaching of German theologian and mystic Master Eckhart that were widespread among the Beguines. The first of these questions concerned the idea condemned by the pope John XXII in the 13th article of the bull In agro dominico (March 27th, 1329), namely the oneness of God and man, expressed in the most radical way through joint creation of “heaven and earth”. The fact that the Polish inquisitor had access either to the copy of the bull or at least to the list of condemned articles confirms quick reception of this document in the Gniezno Archdiocese. The second question concerned the interpretation of the Biblical passage (John 4.23) and the correct understanding of worshipping God “in spirit and in truth”. The Beguines were said to preach – following Eckhart – that the true worship is done in complete silence and without any words. The third question concerns the concepts that are the most recognizable and omnipresent in the works of Eckhart, namely those of the spark of the soul (ein vünkelin der sêle; scintilla animae) and od the complete detachment (Abgeschiedenheit).
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The concept of the spiritus employed by Walter Burley, an English philosopher active in the first half of the fourteenth century, in his commentaries on the Parva naturalia set is presented in a scholarly manner, drawing from many sources available for Latin thinkers of his times. Burley analyses the character of the spiritus, its origin, and numerous functions it plays in living organisms. He distinguishes between the functions it plays with respect to the vegetative actions of bodies and the ones concerning the sensitive and motor actions. He also pays attention to the interesting issue of activity and rest as periods in which one or the other functions are given priority by the organism.
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Walter Burley, an English philosopher active in the first half of the fourteenth century, composed a set of commentaries on Aristotle’s small treatises on psychology and physiology. One of the issues raised in three of them is the problem of voluntary and involuntary motion in humans. Drawing from several earlier commentators of Aristotle, Burley analyses the nature of motion in animals and the specificity of human motion. He tries to explain the animal motion with the help of the concept of spiritus, both in the “regular” cases and in the exceptional ones. He identifies the position of practical intellect in the account of voluntary motion in humans.
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In the Middle Ages, hair was an element of great interest to men and women. Subject to daily treatments and activities, they played an important role in everyone‘s life. In medical treatises, compendia and handbooks from the 12th to the 14th century were the subjects of theoretical considerations and practical advice. According to the prevailing humoral theory, their colour, length, shape, and loss or excessive growth were meticulously analysed and explained. Attention was drawn to the issue of hair dyeing and the possibility of changing the colour. Particular attention was paid to baldness and greying, giving practical advice and simple or more complex recipes to prevent these processes. The source base is the works of St. Hildegard of Bingen, pope John XXI, Vincent of Beauvais, Taddeo Alderotti and Bernard de Gordon. In these sawmills, the issue of hair was highlighted, which in the Middle Ages played a significant role in the lives of both women and men.
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The unique weavings of the East, supported by the historical Silk Road, were produced in weaving houses called Ṭirāz from Baghdad to Cairo. The elegant fabrics woven in Egypt, in particular, dressed many vital people from Pharaohs to Hellenic queens, from the Pope in the Vatican to great rulers who left their mark on history, and reflected the power and grace of their times. This situation was interrupted from time to time with the arrival of the Crusaders to the region, and was also shaken by dynastic changes. Egypt, with its colorful and mysterious history from the Pharaohs to the rulers of the Roman domination, has a special place in this regard. Ancient Egypt took on a new face with its lively history ranging from the first Islamic conquerors to the Umayyads, from the Abbasids to the Fatimids. The shift of trade from Baghdad to Cairo since the Xth century has increased the importance of Egyptian weaving houses. Through the Red Sea, he began to flow the precious silks and unique velvets of India and China to Cairo and other centers. After that, the weaving of jagged fabric continued in cities such as Tune, Sheta, Damietta, Alexandria, Dabīḳ, Behnesā, Feremâ, and Cairo, the new administrative center of the Fatimids. From 1099 onwards, Fatimids and their successors opened a new page by having to live with the Crusaders. During the Crusades, the fifth and seventh Crusades were held in Demiatta, which is located in the heart of the weaving centers, and it included the most active period of this process. In order to get rid of the negativity experienced, the Egyptian Ayyubid ruler al-Malik al-Kāmil (1218-1238) offered the Crusaders the port cities of Latakia and Jabala in the southeast of it in exchange for Damietta, which is also known for its weaving houses, in 1219, but the Crusaders accepted this brilliant offer. We can also associate it with the richness of the weaving houses here. Egyptian weaving houses also drew historical figures such as Saladin and Sultan Baybars into the events, and their competent administration of weaving houses revealed why they have such a great reputation. After Saladin ended the Fatimid rule and dominated Egypt in 1171, the weaving houses continued on their way almost in the same direction. Saladin revealed the value he attached to weaving houses by appointing an officer named Ibn Sanāʾ al-Mulk to Dār al-Ṭirāz in Cairo. On the other hand, Damietta and Alexandria, the most important addresses of the Egyptian weaving houses, were like a brief summary of the expeditions in Egypt, once again revealing that the true aims of the Crusaders who wanted to plunder the riches of these places were money and power, not holy. Important places such as Damietta and Alexandria showed up with their economic identities as well as their strategic locations. This process led to a better understanding and clearer evaluation of the Crusades.
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The text that follows shows that with the work and diligence of many Russian scholars of the XIX century, such as Prince M. Obolenski and others, it became clear that in the X century in Kievan Rus, on the orders of Simeon the Great, Gregory the Presbyter brought a large number of books on religious, historical and behavioral topics. According to the findings of Prince M. Obolenski in 1851, they were 784, based on the contents of the Chronicle of Pereslavl-Suzdal. They were the first books from Bulgaria to lay the foundations of the Russian script. The text shows the appearance, names, and contents of several samples of them.
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